In Part 4 I discussed a couple of modern pop-fiction films that used phase shifts to re-arrange the position of Biblical figures so that a given superordinate character became subordinate, etc.
I found myself recently applying the same logic to the traditional story of Little Red Riding Hood, or, as the story is named by Charles Perrault in the first recorded written version, Le Petit Chaperon Rouge. Various authorities aver that Perrault built up the element of the red cape, for reasons one can only imagine. I suspect that when the story opens, he also provided a touch of verisimilitude that oral stories usually don't bother with:
As she was going through the wood, she met with a wolf, who had a very great mind to eat her up, but he dared not, because of some woodcutters working nearby in the forest.
This is probably an implicit answer to any skeptic who might wonder why the wolf didn't just eat Little Red on the spot. An oral taleteller probably would not have bothered to provide a reason for the wolf's motives but instead would have simply emphasized the ritual nature of the setup and the resolution. Such storytellers also might not have bothered with the moral Perrault applies to the story's conclusion, which ends with the wolf simply devouring Red after having eaten her grandma.
Moral: Children, especially attractive, well bred young ladies, should never talk to strangers, for if they should do so, they may well provide dinner for a wolf. I say "wolf," but there are various kinds of wolves. There are also those who are charming, quiet, polite, unassuming, complacent, and sweet, who pursue young women at home and in the streets. And unfortunately, it is these gentle wolves who are the most dangerous ones of all.
Moral or no moral, I think most of the traditional versions emphasize Little Red as the superordinate icon, while the Wolf is a subordinate one. Little Red is meant to be the sacrificial innocent, whether she's slain or saved, and the whole setup of the Wolf-in-Grandma's clothing argues against the story originally being very responsive to verisimilitude. If we were dealing with a tale where things made sense-- even allowing for a world where beasts can talk and put on clothes when they please-- then Little Red ought to run out of the door of Grandma's house the moment she sees the Wolf dressed as an old woman. But she doesn't run: she puts forth one question after another, and the Wolf responds with a repetitive litany. The litany is certainly meant to build suspense at the very least, but it also creates the sense of Red being an innocent who's powerless against the forces of evil-- possibly masculine evil, if one reads the story in those terms.
Popular retellings, many of which are comedies, can go either way. In one of the Jay Ward FRACTURED FAIRY TALES, Red is still the star, but she's a conniving jezebel who's seeking to skin an innocent wolf.
However, the 1947 Terrytoons short "The Wolf's Pardon" focuses purely on the Wolf. He gets out of prison for his persecutions of both the Three Little Pigs and Little Red. He quickly finds that things have changed, for the Pigs kick the Wolf's ass and he learns that Red, though mature now, is a man-hungry "uggo."
An ever weirder phase shift appears in both of the HOODWINKED animated comedies. The original Riding Hood narrative gets tossed out the window, and in both films Red, Grandma and the Wolf all end up as allies against a common foe.
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